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A Word A Day - Paribhashai (0)
we will share one word a day. this word will be one that is commonly used in srivaishnava parlance and yet its meaning for various reasons might be unknown in general.
View items...THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KEESU KEESU
In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl. Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப் பெண்ணே! *
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து *
வாச நறுங் குழல் ஆய்ச்சியர் ** மத்தினால்
ஓசை படுத்த * தயிர் அரவம் கேட்டிலையோ? *
நாயகப் பெண் பிள்ளாய்! நாராயணன் மூர்த்தி *
கேசவனை பாடவும் நீ கேட்டே கிடத்தியோ? *
தேசமுடையாய்! திறவேலோர் எம்பாவாய்
In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl. Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.
In the 6000-Padi commentary we find very interesting and enlightening comments and to illustrate them an episode narrated with exquisite charm. Having woken up a handful of girls Andal could have proceeded on to Krishna. Why go to EVERY house? If one is a Sri Vaishnava he should think of the welfare of ALL- not just a few. Not even a single girl should lose the golden opportunity of getting the grace of Sri Krishna. A man's relationship with Sriman Narayana is true only if he rejoices at the good luck of another man as if it were his own son's. If he fails to feel that way he is no Sri Vaishnava.
ALKONDAVILLY JEEYAR, a sincere pupil of SRI RAMANUJA once met in Sri Rangam NANJEEYAR, the disciple of PARASARA BHATTAR. The former exclaimed," O Jeeyar! Really I have not developed a taste for Bhagavad Vishaya (i.e., God)." Nanjeeyar was amazed and asked "How is this possible? you are the faithful student of Sri Ramanuja, serving him assiduously - still you say this ?" The former said," If a man has real taste for Bhagavan he must enjoy the sweet company of His devotees. If not he is no Sri Vaishnava. Have we developed that pleasurable attitude towards Sri Vaishnavas? Hence I say so."
Unless the meeting, mingling and deriving supreme satisfaction and happiness in the company of Bhagavatas are secured here in this world (which is the intensive training ground for our life in Sri Vaikuntha), the Moksha will not be delectable. NAMMAZHWAR says at the end of Tiruvaymozhi," ADIYAARODU IRUNDAMAI". He aspired not for the mere union of the Lord but for the same in the company of His devotees, which alone would make it delectable.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
PULLUM SILAMBINA KAN
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too.
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
PULLUM SILAMBINA KAN
புள்ளும் சிலம்பின காண் * புள்ளரையன் கோயில் *
வெள்ளை விளி சங்கின் பேரரவம் கேட்டிலையோ? *
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு *
கள்ளச் சகடம் கலக்கழியக் காலோச்சி **
வெள்ளத்தரவில் * துயில் அமர்ந்த வித்தினை *
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் *
மெள்ள எழுந்து அரி என்ற பேரரவம் *
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்
INTRODUCTION: The first five pasurams of Tiruppavai form one section and pasurams 6-15 the second section. These 10 stanzas describe the sleeping girls being woken up by those who are already up. These two groups represent KAINKARYA NISHTHA (those impatient to serve God, like Lakshmana) and GUNA NISHTHA (those who are content to meditate on the glorious qualities of God, like Bharata). Nammazhwar speaks of their presence even in Vaikunthaloka - VAIKUNTATTU AMARARUM (service minded) MUNIVARUM (enjoying His Virtues). Poison acts on different people in different ways – some faint and some run here and there; so do the attributes of Sri Krishna. Hence the sleeping girls not a bit inferior in their longing for Krishna to those who wake them. Though one could go to Krishna on one's own, it is not advisable "VEDAM VALLARGALAI KKONDU, VINNOR PERUMAN TIRUPPADAM PANINDU" says Nammazhwar. We should always approach Him through some godly person; because we have sinned against Him and being a SWATANTRA (free to act as He pleases), He may punish us. Hence a Recommending Authority is very much needed. Moreover His virtues are like a huge river in spate during rains, and so if a man wants to cross it surely he needs the help of others. Further unlike in the case of carnal company, enjoyment of His company will be sweeter in the company of Bhaktas.
Those gopis who are vigilant are goaded on by their haste (twara) to get Kainkarya, while those that are asleep have firm faith (adhyavasaya) in the Lord as Upaya. Hence pasurams 6-15 give room for interpreting them as referring to Azhwars and acharyas.
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too. This is no sign of dawn!" Then they mention a noteworthy sign," PULLARAYAN KOIL etc. The blowing conch in the temple of Vishnu for early morning worship, is inviting us all for His service. Get up."
Here the phrase PULLARAYAN KOIL brings out an excellent quality of the Lord:
PUL is bird, here Garuda; ARAYAN king; KOYIL temple, the temple of Vishnu. But why this circumlocution?
There is a reason.
In Ramayana while narrating to Hanuman her abduction by Ravana, Sita says," On that fateful day I was lured by that demon disguised as a deer, and was separated from Rama's younger brother and Lakshmana's elder brother (RAMANUJAM LAKSMANA POORVAJAM CHA)." Such phraseology is used for a purpose. The Lord feels happy when His name is coupled with His devotee's and so does the devotee when he is referred to as being subservient to the Lord. The message of Sita (Sri Devi) and Andal (Bhu Devi) to us is that when a Sri Vaishnava names his child he should follow this principle.
ULLATHU KKONDU etc in this verse is noteworthy. The munis and yogins get up in the morning very slowly from their beds so that the Lord, taking eternal abode in their hearts may not be disturbed.Prahlada was pushed down from the top of a huge mountain,and while falling he held fast his bosom with great concern for Sri Hari living there, never bothering about what was happening to himself. But the Lord waited for him at the bottom of the mountain and received him in his spread arms.
Parasara Bhattar used to embellish his body with silken robe, ornaments, sandal paste etc, and when asked about its propriety in respect of the despicable body,he said in his view it was not despicable but adorable being the sanctum sanctorum of the Almighty.
Andal also leaves this lesson in this verse: When you get up in the morning chant the name of Hari (HARIR HARIR HARIRITI VYAHARET VAISHNAVAH PUMAN). Let us do so.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
MAYANAI
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
MAYANAI
மாயனை * மன்னு வட மதுரை மைந்தனை *
தூய பெரு நீர் யமுனைத் துறைவனை *
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கை *
தாயைக் குடல் விளக்கம் செய்த தாமோதரனை **
தூயோமாய் வந்து நாம் * தூமலர் தூவித் தொழுது *
வாயினால் பாடி மனத்தினால் சிந்திக்க *
போய பிழையும் புகுதருவான் நின்றனவும் *
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.
Take the case of Dasaratha who planned the coronation of Rama; the great omniscient sage Vasishta fixed the date; the citizens clamored for him and applauded the decision. But what happened? Rama went to the forest forsaking the city, and it was His Paduka (holy sandals) which sat on the throne for fourteen years.So what is the surety that we will succeed?"
The answer is given in this verse: Recite the name of Krishna; think of him; offer flowers; and all obstacles will vanish. All sins committed before taking Refuge with Him, as well those unwittingly accruing after Surrender (Saranagati) will perish.
The Purva Agha (earlier sins) will be burnt to ashes like cotton bales in a fire; and the Uttara Agha (Subsequent Sins) will not stick to the person like drops of water to a lotus leaf.
Milk is both a pleasurable food as well as a medicine to cure bile. The same is the case with Him. (Maruttuvanai ninra mamanivanna)
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
ONGI ULAGALANTHA UTHAMAN
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
ONGI ULAGALANTHA UTHAMAN
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால் *
தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து *
ஓங்கு பெருஞ் செந் நெல் ஊடு கயல் உகளப் **
பூங்குவளைப் போதில் * பொறி வண்டு கண் படுப்பத் *
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க* குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள் *
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்
In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.
Andal tells the girls,"If we, girls, recite the NAME of the Lord who measured the entire universe with his three steps and observe this vow then the whole world will become prosperous." Note the text which says "Uthaman PER"(his NAME). She could have simply said "if we sing the glory of the Lord." But she says instead, the NAME of the Lord. Which means that the NAME OF THE LORD (the Tiru Ashtakshara Mantra, the Eight-Syllabled one) is more efficacious than the Lord Himself.When,in the court hall of Duryodhana,Draupadi was being disrobed by Dussaasana,it was only the NAME "Govinda" which saved her modesty while the Lord failed her.
But we Prapannas (Surrenderers) seek salvation only from Him. The Mantra is only for understanding the true nature of the Soul, Lord, and the mutual relationship; it is essentially to promote the ARTHA PANCHAKA knowledge.
NEENGATHA Selvam - we see that riches do not remain for long with any man; then what does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through the recommendation of Sri Mahalakshmi.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading world, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
வையத்து வாழ்வீர்காள்! * நாமும் நம் பாவைக்குச் *
செய்யும் கிரிசைகள் கேளீரோ * பாற்கடளுள்
பையத் துயின்ற பரமன் அடி பாடி *
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி**
மையிட்டு எழுதோம் * மலரிட்டு நாம் முடியோம் *
செய்யாதன செய்யோம் தீக்குறளை சென்றோதோம் *
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி *
உய்யுமாறு எண்ணி உகந்தேலோர் எம்பாவாய்
At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading world, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).
- Recite the Samskrita and Dravida Veda which sings the glory of the Feet of the Lord reclining on the Serpent in the Milky Ocean, all the while thinking about one's redemption.
- Eschew all carnal and even worldly desires like eating ghee, drinking milk etc.
- Bathe early in the morning. Don't adorn your eyes with eye liners, or your hair with flowers till the completion of the vow; meaning thereby a Sri Vaishnava needs decoration etc only when he is in union with the Lord.
- Never indulge in an act which was not practiced by our righteous minded ancestors. Bharata refused the kingship though granted by his father and permitted by Rama on the grounds that the tradition of Solar Kings did not permit a younger son to rule when the elder was living.
- A Sri Vaishnava should not speak ill of others or even think about it (which is tantamount to reporting it to the God inside the heart, thereby ensuring their fall); Sita never uttered a word to Rama about the ill treatment by the Rakshasis.
- A SriVaishnava should ever be ready to do charity and impart knowledge about God to all those who need it.
- In short he should constantly be thinking about his upliftment and keep his mind filled with peace and happiness.
THIRUPPAVAI
MARGAZHI THINGAL
நீராடப் போதுவீர்! போதுமினோ நேரிழையீர்! *
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்! *
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன் **
ஏரார்ந்த கண்ணி * யசோதை இளஞ்சிங்கம் *
கார்மேனிச் செங்கண் கதிர் மதியம் போல் முகத்தான் *
நாராயணணே நமக்கே பறை தருவான் *
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்
The first stanza which states the central premise to be elaborated in the rest of the poem contains the following ideas:
- Andal praises the day (NANNAL) that has appeared of its own accord for the observance of the vow. What it means is that for a soul, that day is the Good Day when he understands all about himself and God and their mutual relationship of Lord and Servant which is stated in the Tirumantram.
- The fruit in getting one's body is for serving the Lord here and hereafter (NEERADA PODUVIR)
- All those who have a longing for the service of the Lord are qualified to join her.(PODUVIR PODUMINO)
- She speaks of the radiance that attended on the face of her companions on hearing her requisition. (MADI NIRAINDA; the moon is not in the sky alone!)
- The prosperity of Gokula consists of Sri Krishna's amiable pranks in stealing butter and girls; i.e., the wealth of a Sri Vaishnava consists of his intoxicating love for and enjoyment of Lord's company.
- Nandagopa's vigilance in guarding Krishna with his very sharp spear in hand symbolizes the "ASTHANE BHAYA-SANKA" and "MANGALASASANA-PARATA" which characterizes a Sri Vaishnava.
- Yasoda's over-indulgence of Krishna is responsible for all his pranks and misbehavior towards the young gopis.
- SrimanNarayana is the SOLE MEANS of attaining His Feet. This strikes the keynote of the Song Divine-TIRUPPAVAI.
- NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam) PARAI (Phala Swarupam) TARUVAN. The safest means of securing Him is not Karma yoga etc but His Grace only. That is the sum and substance of this verse.
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Introduction
Sri ANDAL is the quintessence incarnation of Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA, who took birth on this earth to liberate suffering human beings from worldly bondage. She sang thirty sweet songs containing the cardinal principles of Sri Vaishnava Dharma during the month of MARGAZHI.
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
It may appear in the beginning that Andal is intending to perform a particular religious vow to marry the Lord and thereby obtain His everlasting company, and that she is inviting all her girl friends to join her. It is only towards the end of TIRUPPAVAI that we learn that she did not actually go to any pond or river or perform a religious rite; SHE IS ACTUALLY PRAYING TO BE GRANTED THE SERVICE OF THE LORD FOR ALL ETERNITY. It is the soul's inner craving to redeem itself and to reach His Divine nearness in order to serve him ("Attaani cchevagam" as her father PERIYAZHWAR calls it) which forms the real purport of this poem.
Listen to the Thiruppavai Upanyasam by Sri.U.Ve.Velukkudi Krishnan Swami in the Upanyasam section.
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்
Sri. U. Ve. Prathivādi Bhayankaram Annaṅgarāchāryār Swāmy’s Upanyāsams
Theṉṉāchārya Sampradāya Nuṭpaṅgal
On Repeated Namaskaaram
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்
Sri. U. Ve. Prathivādi Bhayankaram Annaṅgarāchāryār Swāmy’s Upanyāsams
Theṉṉāchārya Sampradāya Nuṭpaṅgal
In the essay, 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', that we published earlier, a few elders informed that there is no mention of Kaṇṇaṉ having spoken Gītai, and wrote that "may be this confirms the argument that Gītai is of modern making". Here is the rebuttal to them. So far, we have not heard the argument that Gītai is of modern making. It is inappropriate for believers (āstikargal) to go with that argument. Āḻvārs have done praises on Gītai in several places in Divyaprabandam. It is worth reading Maṇavāḷa Māmunigal's vyākyānam of the Āchārya Hrudhya choornikai: bhagavan ñyānavidi paṇivagaiyenṛu ivvaṅgīkārattāle adukku (Gītaikku) utkarṣam. In 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', we have even cited the Tiruvāimoḻi pāsuram: aṛiviṉāl kuṛaivillā agal ñyālattavaraṛiya, neṛiyellām eḍuttuṛaitta niṛai ñyānat torumūrtti. Tirumaḻisaippirān has most explicitly spoken of Gītai in Nānmugan Tiruvandādi as: āyan tuvaraikkoanāi ninṛa māyan anṛoadiya vākku.
A key to Viśiṣtādvaita siddāntam and a key to Theṉṉāchārya siddāntam are important to know. 'Sarīra-ātma bhāvam' is the key to Viśiṣtādvaita siddāntam. It is a great policy that, all upaniṣad vākyams resolve easily to the vedānti who properly learns the fact that 'sarvesvaran has all cetanams (entities that have ñyānam) and acetanams (entities that cannot have ñyānam) as his sarīram'. By the Rahsya Traya Sāra slokam, 'yadyatam yatisārvabhoumagatitam', Vedāntāchāryar declares that in the presence of a vidvān who knows this well, people of other philosophies will definitely get defeated.
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்
Theṉṉāchārya Sampradāya Nuṭpaṅgal